The mythology of Ællinismόs (Hellenismos; Gr. Ἑλληνισμός), the ancient Greek religion, is one of the most important means by which we obtain information about the Gods, but these stories are told in riddles. This
extensive glossary or dictionary of myth should be useful to those who wish to
acquire a deeper understanding of their meaning. It includes keys to the
symbolism of ancient words and iconography as well as antique and modern
scholastic terminology associated with the study of mythology.

Absurdity, Criterion of - If the story-line of a mythological tale
presents events which are absurd or immoral, the actual meaning of the myth
cannot possibly be literal; this is called the criterion of absurdity in
the interpretation of mythology.

Ǽlaphos - (elaphus; Gr. ἔλαφος; ΕΛΑΦΟΣ. Noun.) = Deer.
See Nævrós.

Aætós - (aetos; Gr. ἀετός, ΑΕΤΟΣ. Noun.) Aætós is
the eagle which is sometimes used to represent Zefs (Ζεύς), as in the story of Ganymídis (Γανυμήδης) who was abducted by the God in the form of an eagle and
made his cupbearer in the heavens (Ἀπολλόδωρος Βιβλιοθήκη 3.7.2
[Aldrich 3.141], and in many other places).

Adámos Dræpáni - (Adamas Drepane; Gr. Ἀδάμας Δρεπάνη, ΑΔΑΜΑΣ ΔΡΕΠΑΝΗ)
The Adámos Dræpáni is the unbreakable sickle of Krónos which
he used to castrate his father Ouranós. The English word adamantine comes
from the ancient Greek ἀδάμας, an adjective meaning
"unconquerable." Anything which was ἀδάμας was
extremely hard or unbreakable, like diamonds or steel. Δρεπάνη is
the word for sickle. In iconography, sometimes Krónos will be
represented as a severe mature bearded man with a sickle.

Ainigma (enigma; Gr. αἴνιγμα, ΑΙΝΙΓΜΑ. Noun.) a sign or
a riddle. The term is often associated with Pythagóras (Πυθαγόρας) the philosopher, who is said
to have taught things aurally and that his teachings were enigmas or riddles,
and that the entire meaning was revealed only to those initiated at the highest
level. In truth, much of the mythology is enigmatic, and that the deepest
meaning is not told plainly, but rather hidden in riddles.

Ainíssomai (Gr. αἰνίσσομαι, ΑΙΝΙΣΣΟΜΑΙ. Verb.) to
speak in such a way that the meaning is hidden, to speak symbolically.

Ainos - (aenus; Gr. αἶνος, ΑΙΝΟΣ. Noun.) a tale,
fable, story, especially a story with a moral. Ainos is
the root of several words related to the mystical interpretation of myth: ainigma (αἴνιγμα), ainigmatóhdis (αἰνιγματώδης), ainíssomai (αἰνίσσομαι),
and ainítæsthai (αἰνίττεσθαι).

Aisios – (aesius; Gr. αἴσιος,
ΑΙΣΙΟΣ. Adjective.) auspicious. According
to Androkýdis (Ἀνδροκύδης) the
Pythagorean, it is symbolic of the true
voice (τὰ αἴσια). (Ἀνδροκύδης, as told in ΚλήμηςὁἈλεξανδρεύςΣτρώματαV.8.)

Aithír - (Aether; Gr. Αἰθήρ, ΑΙΘΗΡ. Noun.) The word Aithír is
sometimes used, particularly by the poets, to mean Zefs (Ζεύς), because this God more than any
other exemplifies the quality of the primordial substance Water-Fire-Aithír.

Aitioloyía - (aetiology or etiology; Gr. αἰτιολογία, ΑΙΤΙΟΛΟΓΙΑ. Noun.
Etym. αἴτιον "cause" + λόγος "reckoning") Aitioloyía
is the study of stories which explain the cause or origin of a thing. Aitioloyía is
the etymological root of the English word etiology. Etiology includes
the study of creation myths, the kosmogonía (κοσμογονία) and the thæogonía (θεογονία)
of our religion, but it actually is the study of the origin or cause of
anything. For example, the story of Pærsæphóni returning to her mother in
the spring and going back to Ploutohn in the winter, can be seen as
an etiological myth which explains the origin of the seasons. Beyond religion
and philosophy, etiology can be applied to other disciplines, such as
medicine, as it is applied to the study of the origin of diseases.

Árotron –The ancient
Greek word for the “plow” is árotron
(ἄροτρον) and for “ploughing” aróöh (ἀρόω) or aróssai
(ἀρόσσαι,
Epic infinitive). The plow or the act of ploughing
is obviously agricultural, but it usually has additional symbolic meaning.
Agriculture in general is civilizing and promoting peace rather than war. We cultivate the earth and participate in
its fruitfulness; this is associated with Dimítir (Δημήτηρ) and other agricultural deities. The plow is also symbolic of the
cultivation of the soul, under the dominion of Athiná (Ἀθηνᾶ); as it is said, “Ærmís (Ἑρμῆς)
is the plow which is guided by Athiná.”
The deepest mystical meaning of the plow is its phallic symbolism, for when it
is deified the soul is penetrated by one of the six “male” Olympian deities.

Askíon – (ascion; Gr.
ἀσκίον, ΑΣΚΙΟΝ. Adjective.) Askíon
means shadowless, symbolic of darkness, because what is dark has no
shadow. (Ἀνδροκύδης as told in ΚλήμηςὁἈλεξανδρεύςΣτρώματα V.8.)

Asklipiós, Staff of - The Staff of Asklipiós (Ἀσκληπιός) consists of a large walking
stick with a single serpent wrapped around it. The Staff of Asklipiós identifies
the God in sculptures and paintings and its presence indicates the healing
medicinal arts. The Staff of Asklipiós should not be confused
with the Kirýkeion (Kerykeion or Caduceus [Latin]; Gr. Κηρύκειον), a staff
having two snakes rather than one. Cf. Kirýkeion.

Basket - See Kálathos.

Bedu - See Vǽdi.

Bee - See Mǽlissa.

Bull - See Távros.

Caduceus - See Kirýkeion.

Chariot - The chariot is sometimes used to
symbolize the Vehicle of the Soul. Likewise, a ship or a horse or
similar moving things are used in the same way.

Cithara - See Kithára.

Club or Cudgel - See Rópalon.

Cosmogony - See Kosmogonía.

Cosmology - See Kosmoloyía.

Cudgel or Club - See Rópalon.

Creation myth - The creation myth tells the story
of the origin of the entire Kózmos (Κόσμος). The “origin myth” is a broader term including all
kinds of stories of origins. The creation
myth, on the other hand, is specific, being stories that deal only with the
origin of the entire Kózmos. In Greek mythology, creation myths tend
to be theogonies. Cf. Origin myth and Kosmogonía.

Dáphni – (daphne or dafni; Gr. δάφνη, ΔΑΦΝΗ. Noun.) Dáphni is the bay-laurel tree,
sacred to Apóllohn (Ἀπόλλων) because
of the story of his love for the Nýmphi (Νύμφη)
of the same name who was transformed into the tree to escape the advances of
the God. Thus, the tree became sacred to the God. Apóllohn can often be
identified in iconography because he is typically portrayed with a crown of laurel branches (δάφνης στεφάνῳ) and such a crown was given as the prize of the
Pythian Games in honor of the God. Sometimes we see depictions of Orphéfs (Ὀρφεύς) and other Gods wearing the
laurel crown, but usually the artwork indicates Apóllohn.

Damnamænéfs – (damnameneus; Gr. δαμναμενεύς,
ΔΑΜΝΑΜΕΝΕΥΣ) Damnamænéfs (δαμναμένη) is a magic spell, but Androkýdis (Ἀνδροκύδης)
the Pythagorean, used the word as a symbol of thesun, for the sun
overpowers (δαμάζων) like a magic
spell. (Ἀνδροκύδης, as told in ΚλήμηςὁἈλεξανδρεύςΣτρώματα V.8.)

Darkness – See Askíon.

Deer - See Nævrós.

Demigod - See Imíthæos.

Dog - See Skýlax.

Dogs of Pærsæphóni, The –
The Pythagoreans call the planets the
Dogs of Pærsæphóni. (ΚλήμηςὁἈλεξανδρεύςΣτρώματα V.8.)

Drys – (drus; Gr. δρῦς,
ΔΡΥΣ. Noun. Pronounced: drees.) The word drys
means “oak,” a tree sacred to Zefs (Zeus). The God will frequently be depicted
in iconography wearing a crown of oak leaves (στέφανος δρυός). At the great Olympic Games in the God’s honor, a
crown of wild oak was given as a prize to the victors of the various contests.

Eagle - See Aætós.

Earth – See Lix.

Egg - See Öón.

Elaphus = Ǽlaphos = Deer. See Nævrós.

Eponymous Myth - (from the adjective ἐπώνυμος, "giving
one's name to a thing or person." Etym. ἐπί "on, upon" + ὄνυμα
"name.") An eponymous myth or story is
one which tells how something or someone was named after someone or
something’s name. For instance, we call the Greeks Hellenes (Ἕλληνες) after their ancestor, Ǽllin
(Ἕλλην).

Ethnogenetic Myth - (Etym. ἔθνος, "group of
people", and γένεσις, "origin, manner of descent.") a myth which explains the origin of a group
of people. Genealogies are ethnogenetic in nature because they explain how
a group of people came to identify themselves. The hymn to Apóllohn (Ἀπόλλων) by
the Alexandrian poet Kallímakhos (Καλλίμαχος)
explains, by genealogy, how the people of Kyríni (Κυρήνη) originated, and is, therefore ethnogenetic in nature.
Cf. Eponymous Myth.

Etiology - See Aitioloyía.

Euhemerism - The term Euhemerism is derived from
the name of the late 4th century BCE mythographer Evímæros (Εὐήμερος). Not much is known of his
life, but he is thought to have been an atheist who believed that the stories
of the Gods were exaggerations of memories of historical personages and events.
He believed that famous men were transformed into heroes and Gods through the
development of folklore. Thus, Euhemerism is the belief that mythology reflects lives of actual
individuals and events which through time have been made fantastic.

Fable - Fables arefictional stories often suggesting a moral teaching, which generally
feature as main characters anthropomorphized animals (and
sometimes plants, fantastic creatures, and inanimate objects). The most famous
name associated with fables is, of
course, Aisopos (Αἴσωπος). Fables
differ from myths in several ways. Fables are not intended to
be understood as true stories, where myths are told as though they are factual,
albeit with this truth hidden in symbolic language. The characters in fables are
usually animals etc. while the myths usually speak of Gods and heroes. The
fables of Aisopos are a valuable foundation and background which help us to
understand Hellenic thinking. Greek children, even in modern times, are taught
these stories alongside the great myths.

Fairy tale - See Märchen.

Fire of Íphaistos - The Fire of Íphaistos (Ἥφαιστος) is the Fire-Aithír,
by which he works with the Forms.

Folklore - The stories, customs, and beliefs of a culture
passed down orally are referred to as folklore. Folklore
is a general term which includes fables, legends, and mythology.

- Cf. Fable, Legend, Märchen,
Mythology, and Sagen.

Four – See Tætrás.

Goat – See Trágos.

Gold - See Khrysós.

Grapes, Bunch of –
See Vótrys.

Honey - See Mǽli.

Horned animals - Horned animals in the mythology and
iconography are often representative of divinity because the horns are
symbolic of the Aithír (Αἰθήρ)
flowing from head of Gods.

Horns - The horns on Gods which can be
found in mythological iconography represent the Aithír (Aether;
Gr. Αἰθήρ) which is said to flow out of their head. For this reason, any God,
without exception, may be called kallikǽras (καλλικέρας. Noun.), (he/she) with beautiful horns.

Horse - The horse, as well as the chariot and
the ship, is sometimes used to symbolize the Vehicle of the
Soul.

Imíthæos - (Hemitheos; Gr. Ἡμίθεος, ΗΜΙΘΕΟΣ) Imíthæos is
a Demigod. (L&S p. 772, left column, within the entries
beginning ἡμιαμϕόριον from the previous page, edited for
simplicity.) In the mythology we find personages who are born from the union of
a God and a mortal. This usually means that such an individual is an Imíthæos,
a Demigod or Semigod; they are
"half-God." These are the Heroes. Their souls have been
harmonized at the eight level and they are near deification. Because they are
so close to deification, they have enormous courage and have power over natural
laws. Sometimes they are called Imíthnitos (Ἡμίθνητος), half-God.

Ivy - See Kissós.

Kæravnós - (ceraunus; Gr. κεραυνός, ΚΕΡΑΥΝΟΣ. Noun.) Kæravnós is
the thunderbolt, the weapon of Zefs (Ζεύς), created for him by the Kýklohpæs (Κύκλωπες). The thunderbolt is symbolic of Zefs
and Kæravnós is one of his titles.

Kálathos - (Calathos; Gr. κάλαθος, ΚΑΛΑΘΟΣ. Noun. Also, ἑλένη,
a wicker-basket.) The Kálathos is The
Basket of the Mysteries, the Toys of Diónysos. In mythology and
iconography, the basket can be simply a basket, or it can have
mystical symbolism. In the Mysteries at Ælefsís (Ἐλευσίς), a basket was carried in procession containing
pomegranates and poppy seeds.

Katáskion –
(catascion; Gr. κατάσκιον, ΚΑΤΑΣΚΙΟΝ. Adjective.) Katáskion means shadowy,
yet it is symbolic of light, for light casts shadows and shines through
between the shadows. (Ἀνδροκύδης as
told in ΚλήμηςὁἈλεξανδρεύςΣτρώματα V.8.)

Khælóhni - (chelone; Gr. χελώνη, ΧΕΛΩΝΗ. Noun.) Khælóhni is
the tortoise, symbolic of fertility and associated with the Goddess Aphrodíti (Ἀφροδίτη). Also there is the
identification with Ærmís (Ἑρμῆς) who
created the first lyre (κιθάρα) with
a tortoise-shell and later gave it to Apóllohn (Ἀπόλλων).

Khrysós - (chrysus; Gr. χρυσός, ΧΡΥΣΟΣ. Noun.) Khrysós is gold,
the color and the metal most associated with the Gods. Gold,
therefore, symbolizes deity and immortality, for
gold gleams like the sun and does not tarnish. Píndaros (Πίνδαρος) says (frag. 222) that gold is
a child of Zefs (Ζεύς) but
that men are devoured by it. In the story of Danáï (Δανάη), she is impregnated by Zefs himself, who enters her womb in
a shower of golden rain Ἀπολλόδωρος Βιβλιοθήκη 2.4.1 (Aldrich 2.26), a
union which produced the hero Pærséfs (Περσεύς). In another poem (Isthmian Ode 5), Píndaros
says that the Titan Goddess Theia (Θεία)
gave gold its surpassing strength.

Killing by a God - When a God kills a mortal in
ancient Greek mythology, this is ækthǽohsis (ἐκθέωσις), deification. Killing by a God is one of
the major keys to understanding the myths of Ællinismόs (Ἑλληνισμός). When a God is "killed" by another God, this
indicates a tremendous transformation of that deity.

Kirýkeion - (Kerykeion or Caduceus [Latin]; Gr. Κηρύκειον)
The Kirýkeion is the herald's staff usually
associated with the Olympian God Ærmís (Ἑρμῆς) and also Íris (Ἶρις),
both messenger deities. It consists of a staff with two intertwined snakes,
their heads facing each other near the top; in later iconography we find the
staff terminated with a pair of wings. The Kirýkeion in
the Mystíria is the scepter of Phánis which unites the
three worlds, Earth, the Middle Sky, and the Heavens; it is held by each of the
Six Kings (Phánis, Nyx, Ouranós, Krónos, Zefs, and Diónysos) and, in reality,
any deity which wields the generative power. Cf. Asklipiós, Staff of.

Kissós - (cissus; Gr. κισσός, ΚΙΣΣΟΣ. Noun.) Kissós is
ivy, sacred to Diónysos (Διόνυσος).
Whenever ivy is mentioned in mythology, or when (grape-) ivy appears
on figures of sculpture or pottery, the scent of the Dionysian Mysteries has
been found; the figure is either Diónysos himself or some person or divine
being sacred to him.

Kithára - (Cithara; Gr. κιθάρα, ΚΙΘΑΡΑ. Noun.) The kithára
is the seven-stringed lyre of Apóllohn
(Ἀπόλλων) given to him by his brother
Ærmís (Ἑρμῆς). The kithára can
also be found in depictions of Orphéfs (Ὀρφεύς).
The seven strings of the kithára represent the seven centers of the soul, which
when strummed by Apóllohn begin to spin. The lyre can also indicate the
presence of the Mystíria.

Kýohn - (kuon; Gr. κύων, ΚΥΩΝ. Noun. Pronounced: KEE-on.)
The Kýohn is the dog, sacred to Ártæmis and Ækáti; this animal
is symbolic of the Agathós Daimohn (Ἀγαθὸς Δαίμων), which the Goddess Ártæmis uses to hunt the
beautiful souls near deification; Ækáti uses the dog, the Agathós Daimohn, to
deliver our prayers to the Olympian Gods.

Laurel -
See Dáphni.

Lǽohn - (Leon; Gr. λέων, ΛΕΩΝ. Noun.) The lǽohn is
the lion, typically symbolic of Zefs (Ζεύς), for,
as the lion is the king of beasts, Zefs is the lord of both Gods and men,
indeed, of everything in the Kózmos (Κόσμος).
The lion may be found to represent the zodiacal sign of Leo as
well as the constellation of Leo, both of which are ruled by this
God.

Læontí - (leonte; Gr. λεοντῇ, ΛΕΟΝΤΗ: Attic/Ionic Epic Noun
contraction. Also, λεοντέη, Epic
Ionic Noun.) The læontí, or lion-skin, is symbolic
of Iraklís (Ἡρακλῆς)
who, as one of his Twelve Labors, slew the Næmǽos Lǽohn (Νεμέος Λέων), skinned it and wore its hide. If there is a figure on
pottery wearing the lion-skin, it inevitably will be Iraklís.
Cf. Rópalon.

Lampás - (Gr. λαμπάς, ΛΑΜΠΑΣ. Noun.) The lampás is
the torch, held by Dimítir (Δημήτηρ) in her search for Kóri (Κόρη), her daughter, Pærsæphóni. It is a major symbol of
the Mystíria, wielded by the priests of Ælefsís (Ἐλευσίς) and participants of the Dionysian Mysteries.

Legend - A legend is a traditional story,
thought of as true, about historical individuals or common people, rather
than about Gods. An example of a legend would be the story of George Washington
and the apple tree or the legends of King Arthur. The important differentiating
characteristic concerning legends is that their subjects are mortal people
where myths are generally stories about Gods.

Mǽli - (meli; Gr. μέλι, ΜΕΛΙ. Noun.) Mǽli or honey,
like the sun, is golden, the color most associated with the Gods. Food can
be placed in honey and it will preserve the food;
therefore, honey is symbolic of the immortality of the
Gods and the immortality of the soul. Cf. Mǽlissa.

Mǽlissa - (melissa; Gr. μέλισσα, ΜΕΛΙΣΣΑ. Plural: μέλισσες.) Mǽlissa is
the Greek word for the honey-bee. The bees or the Mǽlissæs (plural) are
symbolic of the Nýmphai (Νύμφαι)
or the priestesses of Dímitir (Δημήτηρ).
Cf. Mǽli.

Märchen - (German "wonder tale") Märchen is
a type of folk story, a fairy tale. Scholars often
prefer the term Märchen over
fairy tale because, for one reason, many märchen do not
include fairies; the term is more general. Märchen is similar
to mythology but has a very different flavor. Märchen includes
tales of fantastic creatures such as elves, gnomes, ogres, giants, princes and
princesses, wicked stepmothers, etc. They have a fantastic and unreal quality
and usually make no pretense of being actual true stories. While they can
sometimes serve a mild didactic purpose, märchen are often
simply strange tales from various regions of the world. Märchen is
a part of the folklore of a country, but there is folklore which is not märchen. Cf. Fable, Folklore, Legend, Mythology,
and Sagen.

Mírai, The white-robed
– (moirai; Gr. μοῖραι, ΜΟΙΡΑΙ, usually referring to the Fates. Plural noun of μοῖρα, “part.”) The white-robedmírai
symbolize the phases of the moon.
(Έπιγένης The Poetry of Orphéfs as
discussed in ΚλήμηςὁἈλεξανδρεύςΣτρώματα V.8.)

Moirai – See Mírai.

Mytheme - Mytheme is the requisite
motif or essence of a myth, a term often associated with
the Claude Lévi-Strauss, the French ethnologist and anthropologist.

Mythíamvi - (mythiamboi; Gr. μυθίαμβοι, ΜΥΘΙΑΜΒΟΙ. Noun.) a collection
of fables, such as those of Aisohpos (Aesop; Gr. Αἴσωπος), in
contrast to a collection of myths such as those of Apollódohros (Ἀπολλόδωρος).

Mythographer - (English) The mythographer is
the individual who collects and writes down the mythological stories.
Sometimes the mythographer also invents the stories, but this
is not generally the case in ancient Greece, with a few exceptions (Plátohn [Πλάτων] does not present the Myth
of Er as an actual myth from great antiquity, but, rather, he created the
story to illustrate a point.).

Mythology - (Etym. μυθολογία "storytelling": μῦθος "story"
+ λόγος "reckoning") Mythology is a type of
story and, also, mythology is the study of these stories. In its narrowest meaning,
mythology is the group of stories about the Gods and, as
such, is sacred narrative. When used more generally, mythology can also include
stories about people and places connected with the Gods and the history of a
race of people. Mythology can be somewhat difficult to define in
Hellenic studies because all of the culture in antiquity was intertwined with
religion. Mythology is usually separated from legend and fable as
being stories of a different kind, while all three categories may be classified
as part of the folklore of the people.

Mythology in Ællinismós is the body of literature which tells of the
origin and activity of the Gods and Heroes; it explains the functioning of our
world and the way in which we interact with Nature and with Deity. Some of the
mythology tells the stories of how the Greek people arose and founded cities
and lineages, but these peoples were deeply intertwined with our religion, so
there is an intimate connection with the Gods. Cf. Fable, Folklore, Legend, Märchen, Sagen.

Mythólogos - (Gr. μυθόλογος, ΜΥΘΟΛΟΓΟΣ. Noun.) one who tells the stories in the myths.

- Cf. Mythográphos.

Mytholoyía - (Mythology; Gr. μυθολογία, ΜΥΘΟΛΟΓΙΑ. Noun.) Mytholoyía is
the general word for storytelling and legends.

Nævrós - (nebros; Gr. νεβρός, ΝΕΒΡΟΣ. Noun. Also ἔλαφος.)
the deer, sacred to the Ártæmis and Diónysos. The deer is
symbolic of a divine being. Aktaiohn (Ἀκταίων)
was transformed into a stag and then devoured by his own hunting dogs.

Nebroömae - See Nævróömai.

Nebros - See Nǽvros.

Oinos - (wine; Gr. οἶνος, ΟΙΝΟΣ. Noun.) When oinos or wine is
found in the mythology, it can be one of several things. Wine may literally
be wine, the fermented juice of the grape, but often when the story
is connected to the mythology of Diónysos, wine is symbolic of the
divine Aithír (Αἰθήρ),
which is the influence of Zefs (Ζεύς)
on the soul. The Jovian Aithír intoxicates the soul and to the ancients, this
reminded them of wine. Oinos is also a name of
Diónysos and the mention of wine can indicate his presence,
for Diónysos is the action of Zefs on Earth. When we use dark, sweet red wine
in ritual, we bring this mythology into our religion, for wine represents the
blood, the Ikhóhr (Ιχώρ),
of Diónysos; as we drink the wine, we share in divinity.

Öón - (ōon; Gr. ᾠόν, ΩΙΟΝ. Noun. Plural: ᾠά.) Öón,
the egg, is a major symbol in the iconography of ancient Greece.
The egg is a symbol of both the soul of an individual as
well as the soul of the Kózmos.
It is a symbol of the Mystíria (Mystery Religion; Gr. Μυστήρια) and
is, therefore, often referred to as the Orphic egg. The egg is
also a symbol of the omphalós (ὀμφαλός), i.e. the naval, of the world, and there is a large stone öón at Dælphí (Delphi;
Gr. Δελφοί). This vaitylos (baetylus or sacred stone; Gr. βαίτυλος) is
also symbolic of the stone given by Rǽa (Ῥέα)
to Krónos (Κρόνος) when Zefs (Ζεύς) was born. We find numerous oá
(i.e., eggs, plural) on statues of Ártæmis (Ἄρτεμις) at Ǽphæsos (Ἔφεσος), appearing like many breasts;
these are symbolic of the souls she hunted with her dogs.

Óphis - (Gr. ὄφις, ΟΦΙΣ. Noun.) Óphis or
the snake is a symbol of Earth. When a snake sheds its skin, this is
symbolic of immortality. Other ancient words can be used to designate the snake,
and there are mythological creatures who bear their names: Drákohn (Δράκων) and Ǽkhidna (Ἔχιδνα). There is the serpent-God
Ophíohn (Ὀφίων) or Ophionéfs (Ὀφιονεύς) who is sometimes depicted as a
snake wound around an egg or around the body of Phánis (Φάνης).

Origin myth - The origin myth is an etiological
story, a myth which explains how specific cities, peoples, or
individuals came to exist. The term can also apply to stories which relate
the origin of phenomena of the natural world or even explanations of how
customs, social behavior, and institutions came about. Cf. Aitioloyía and Creation
Myth.

Panther – See Párdalis.

Párdalis – (Gr. πάρδαλις,
ΠΑΡΔΑΛΙΣ) a leopard or panther. Diónysos is often seen in
iconography riding on the back of this animal. Often members of his entourage will
be wearing leopard skins (παρδαληφόρον
δέρος): Kǽntavri (Κένταυροι), Sátyri
(Σάτυροι), Mainádæs (Μαινάδες), etc.

Pig - See Ys.

Pine-cone Staff –
See Thýrsos.

Plow and Ploughing – See
Árotron.

Pomegranate - See Róa.

Rape by a God - See Sex with a God.

Róa - (Gr. ῥόα, ΡΟΑ. Noun.)the pomegranate, the same word used for both the tree and
its fruit. In the mythology, the pomegranate may
indicate reference to the Mystiria of Dimítir (Demeter;
Gr Δημήτηρ) and Pærsæphóni (Persephone; Gr. Περσεφόνη) as
indicated in the Homeric hymn to Dimítir (2). In the hymn, Ploutohn offers
some pomegranate seeds to Pærsæphóni, thereby requiring her
return to his realm for the winter portion of every year. Ploutohn is connected
with the wealth and verdure of the earth, so the róa signifies
richness and fertility, which is the origin of why, even in modern
Greece, the fruit is broken at a wedding or at the door of a new
home. According to Pafsanías (Παυσανίας),
a pomegranate is found on a statue of Íra (Ἥρᾱ), about which he must be silent, for the meaning he says is a
mystery (2.17.4), and there are other connections of this fruit to the Goddess.

Rópalon - (Gr. ῥόπαλον, ΡΟΠΑΛΟΝ. Noun.) You can identify Iraklís (Ἡρακλῆς) on pottery if you see a figure
wielding a rópalon, which is a club or cudgel. (Ἀπολλόδωρος Βιβλιοθήκη 2.4.11).
Cf. Læontí.

Sagen - (German) Sagen is a term used by scholars
to refer to legend; sagen is told as true
stories about actual people (though embellished with fictional elements)
and it is contrasted with märchen or fairy-tales, stories which are not
expected to be understood as factual. Cf. Fable, Folklore, Legend, Märchen,
and Mythology.

Season of Aphrodíti – The season of Aphrodíti is the time for sowing seed. (Έπιγένης The Poetry of Orphéfs as discussed in ΚλήμηςὁἈλεξανδρεύςΣτρώματα V.8.)

Semigod - See Imíthæos.

Sex with a God - When mythology tells a story of a mortal
having sex with a God or being "raped" by a God,
this indicates that the mortal is receiving an enormous influence from the
deity and is undergoing a great transformation. Sexual
activity of many kinds by primordial deities such as Ouranós (Οὐρανός) and Yaia (Γαῖα), Krónos (Κρόνος)
and Rǽa (Ῥέα),
and Zefs (Ζεύς)
and Íra (Ήρα) are examples of
the generative activity of the Gods in the formation of the Kózmos (Κόσμος).

Shadowless –
See Askíon.

Shadowy – See Katáskion

Ship - The ship is sometimes used to symbolize the vehicle
of the soul. Likewise, a chariot, a horse, or similar moving things are
used in the mythology with the same symbolism.

Skýlax - (sculax; Gr. σκύλαξ, ΣΚΥΛΑΞ. Noun.) the dog,
a young dog or puppy. The dog represents
the Agathós Daimohn (Ἀγαθὸς
Δαίμων), the soul of someone who loves and guards each mortal person, the
good soul of a person who has given up a life to protect someone they love,
something like a "guardian angel." They are the dogs
of Ártæmis (Ἄρτεμις), who
uses them to help her hunt down the beautiful souls, and they are the dogs
of Ækáti (Ἑκάτη), who uses
them to deliver the prayers of mortals to the Gods.

Snake - See Óphis.

Sphinx – (Gr. Σφίγξ,
ΣΦΙΓΞ. Noun.) The Sphinx is most
commonly thought of as an Egyptian symbol, but the Sphinx figures prominently in Greek iconography and mythology. In
our tradition, most generally, the Sphinx
is symbolic of the deified soul. ΚλήμηςὁἈλεξανδρεύς(Στρώματα V.8), quoting ancient sources, says that the Sphinx is the spiritual tone which binds
and pervades the world, and that it is Aithír which tethers the Kózmos together
and permeates everything. Later in the same text, he says that the Sphinx is the harmony of the world.

Stákhys - (stachys; Gr. στάχυς, ΣΤΑΧΥΣ. Noun, singular and
plural.) Stákhys are ears of wheat or grain,
frequently found in the arms of Dimítir (Δημήτηρ), representative of her giving agriculture to mankind.

Sun – See Damnamænéfs.

Sýmvolon - (symbolon; Gr. σύμβολον, ΣΥΜΒΟΛΟΝ. Noun.) Sýmvolon,
is symbol. When the term sýmvolon or symbol is used in
mythology, it refers to something which is incomplete in itself, without it's
'other half' to provide recognition of its meaning. Originally, the σύμβολον consisted of two halves of an ἀστράγαλος (knucklebone) or other object, which two parties in a
contract broke between them as evidence of identity.

Tætrás – (tetras; Gr.
τετράς, ΤΕΤΡΑΣ. Noun.) Tætrás is the
number four but it is symbolic of the year, according to Androkýdis (Ἀνδροκύδης) the Pythagorean, referring
to the seasons (Εἶαρ [spring], Θέρος [summer], Φθινόπωρον [autumn], and Χειμών
[winter]. (Ἀνδροκύδης as told in ΚλήμηςὁἈλεξανδρεύςΣτρώματα V.8.)

Távros - (Taurus; Gr. ταῦρος, ΤΑΥΡΟΣ. Noun.) Távros or the bull
is sometimes used to represent Zefs
(Ζεύς), Poseidóhn (Ποσειδῶν), Diónysos
(Διόνυσος), or the power of Nous(Νοῦς, Mind).

Tears of Krónos –
The Pythagoreans poetically describe the
Sea as the Tears of Krónos. (ΚλήμηςὁἈλεξανδρεύςΣτρώματα V.8.)

Tears of Zefs –
By the tears of Zefs (Zeus; Gr. Ζεύς)
is meant a rain shower. (Έπιγένης The Poetry of Orphéfs as discussed in ΚλήμηςὁἈλεξανδρεύςΣτρώματα V.8.)

Theodicy - Theodicy is an explanation of
why there is evil in the world. The term can apply to myths which serve
this function as well as more general and even scholastic explanations. The
etymology of the word (θεός
“divinity” + δίκη “justice”) refers
to divine justice and a theodicy attempts to answer the question, "Why is there
evil in a world which is the dominion of deity?"

Theriomorphic Deity - (from the Gr. θηριόμορφος, "in the
form of a beast." Etym. θηρίον "beast" + μορφή "form.")
In some myths, a God will appear in the form of an animal; such a
manifestation is called theriomorphic. An example of such a myth
would be the seduction of Lída (Λήδα)
by Zefs (Ζεύς) who appeared
to her in the form of a swan.

Thunderbolt - See Kæravnós.

Thýrsos – (thyrsus;
Gr. θύρσος, ΘΥΡΣΟΣ. Noun.) the staff of
Diónysos and his followers. It consists of a long piece of giant fennel. At
its tip is a pine-cone and about an inch or so below this is tied a decorative ribbon
(ταινία). This alone is how the thýrsos is usually depicted but
sometimes you will see a very large pine-cone with little bunches of grapes
intertwined in the scales. Fertility and abundance is the symbolism. The thýrsos is a phallic symbol. In the Διονυσιακά of Νόννος we find the thýrsos
also being used as a weapon.

Torch - See Lampás.

Tortoise - See Khælóhni.

Trágos – (Gr. τράγος,
ΤΡΑΓΟΣ. Noun.) The trágos is a he-goat, an animal associated with Diónysos
and the Mysteries. Many Orphic gold tablets have written some variant of “a goat, I fell into the milk.”

Tríaina - (Gr. τρίαινα, ΤΡΙΑΙΝΑ. Noun.) the trident, the three-pronged spear or scepter
of Poseidóhn (Ποσειδῶν) by which he
can cause earthquakes, sea-storms, and crack rocks. The tríaina is
a symbol which may be used to represent the God, the emperor of the Sea and the
Middle Sky.

Trickster - A lovable figure in world mythology is the trickster,
a clever character who operates outside the realm of accepted convention and
who plays tricks on both Gods and men in what are usually amusing stories.
Although many may disagree, it seems that there is no character in Greek
mythology who neatly fits into this category.

The mighty Titán (Τιτάν) Promithéfs (Προμηθεύς) has been given the name of trickster because
he deceived Zefs in the story of the bones and fat offerings (Ἡσίοδος Θεογονία [Theogony]
545-557) and also for his stealing fire for the benefit of mankind
(Isíodos Ἔργα καὶ Ἡμέραι 42-53), but his character seems more bent on
compassion for humans, who are his creation, rather than on playing senseless
tricks; ultimately, Promithéfs, rather than being a trickster, has
a character of abundant majesty and nobility, for he is the great friend of
mankind, willing to suffer deeply on our account.

It is frequently said
that Ǽrmís (Ἑρμῆς) is a
trickster, largely because of the story of his stealing the cattle of Apóllohn
(Ἀπόλλων) in the Homeric hymn which
bears his name (hymn 4), and for which he is called the patron of thieves and
liars. This myth is an amusing story of a just-born deity; while it does
set a tone to his being clever, it does not address the totality of his
character. The lying of Ǽrmís addresses the necessity to step outside of
convention if demanded by circumstances. For instance, if someone is coming to
kill a person in your home, it is necessary to lie and say that you do not know
their whereabouts. This could be regarded as a trickster characteristic, but
the behavior of a trickster is usually thought of as self-centered and without
conscience, qualities unthinkable in an Olympian deity. Ǽrmís appears in some fables
of Aisohpos (Αἴσωπος) which have the
flavor of the trickster, but other than these few examples, the bulk of stories
concerning Ǽrmís portray him as eloquent of speech and noble of character and
in the service of Zefs (Ζεύς) as a
divine messenger. If any character from Greek mythology fits the role of the
trickster, it should likely go to the son of Ǽrmís, Aftólykos (Αὐτόλυκος), who seems to use these
qualities of his father but in a less noble fashion, at least according to
Hyginus.

Trident - See Tríaina.

Turtle - See Khælóhni.

Vǽdi - (Bedu; Gr. βέδυ, ΒΕΔΥ. Noun. βέδυ = Ἀήρ) Vǽdi is water,
or the mystic water (or misty air) of the Nymphs.
(Orphic Frag. 219 Kern) Vǽdi has also been called air by Νεάνθης of Κύζικος, and fire
also. From the perspective of the Mystíria, these three, Water-Aithír-Fire, are
all Synækhís Ousía (Συνεχής Οὐσία), the continuous substance.

Vótrys – (Botrys; Gr.
βότρυς, ΒΟΤΡΥΣ. Noun.) A vótrys is a bunch of grapes. In vase paintings and
sculpture of Diónysos, he is wearing bunches
of grapes in his hair. The grape is used to make wine and the wine is
symbolic of the Aithír (Αἰθήρ) of
Zefs (Ζεύς) which intoxicates and
transforms the soul. The presence of bunches
of grapes indicates followers of the God as well and the practice of the
Mysteries.

Water - See Vǽdi.

Weaving, symbolism of –
According to Κλήμης (Clement) ὁἈλεξανδρεύς (of Alexandria) in Στρώματα
V.8., Orphéfs (Orpheus) used weaving terminology to symbolize agricultural
things. He meant by “curved rods” (κεραίσι)
ploughs. By the “warp” (στήμοσι) of
the loom he meant furrows in the field. The “woof” (μίτος) are the seeds. Of course the agricultural things are
themselves symbolic of yet deeper things. (Έπιγένης The Poetry of Orphéfs as discussed in ΚλήμηςὁἈλεξανδρεύςΣτρώματα V.8.)

Wheat-ears - See Stákhys.

Wine - See Oinos.

Year – See Tætrás.

Ypónia - (hyponoia; Gr. ὑπόνοια, ΥΠΟΝΟΙΑ. Noun.) Ypónia is
the interpretation of myth, to uncover its hidden and deeper
meaning. According to Πλούταρχος, ypónia is the older
term, later replaced by alligoría. The word ὑπόνοια
literally means “a guess, suggestion, or hint,” having the connotation that a
deeper meaning is concealed by the obvious meaning. Cf. Alligoría.

Ys -
(us; Gr. ὗς, ΥΣ. Noun. Pronounced: ees.) Ys is the ancient
Greek word for pig. In ancient times, the pig was
viewed as an erotic animal and, therefore, it is the mystical symbol
of Ǽrohs(Ἔρως),
and, for this reason the pig was sacrificed during
the Mystíria of Ælefsís (Ἐλευσίς).

The logo to the left is the principal symbol of this website. It is called the CESS logo, i.e. the Children of the Earth and the Starry Sky. The Pætilía (Petelia; Gr. Πετηλία) and other golden tablets having this phrase are the inspiration for the symbol. The image represents this idea: Earth (divisible substance) and the Sky (continuous substance) are the two kozmogonic substances. The twelve stars represent the Natural Laws, the dominions of the Olympian Gods. In front of these symbols is the seven-stringed kithára (cithara; Gr. κιθάρα), the lyre of Apóllohn (Apollo; Gr. Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus; Gr. Ὀρφεύς).

PLEASE NOTE: Throughout the pages of this website, you will find fascinating stories about our Gods. These narratives are known as

, the traditional stories of the Gods and Heroes. While these tales are great mystical vehicles containing transcendent truth, they are symbolic and should not be taken literally. A literal reading will frequently yield an erroneous result. The meaning of the myths is concealed in code. To understand them requires a key. For instance, when a God kills someone, this usually means a transformation of the soul to a higher level. Similarly, sexual union with a God is a transformation.

SPELLING: HellenicGods.org uses the Reuchlinian method of pronouncing ancient Greek, the system preferred by scholars from Greece itself. An approach was developed to enable the student to easily approximate the Greek words. Consequently, the way we spell words is unique, as this method of transliteration is exclusive to this website. For more information, visit these three pages:

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